weak point of the system, and that upon which it threatened to break up. This forms the last chapter of the history of the empire. The above is a sketch of the court of the Shiogoon, with which one must be acquainted before the past history or the current events in the empire can be thoroughly understood. CHAPTER XI THE HISTORY OF THE EMPIRE CONTINUED The history of Japan, during the two and a half centuries after the death of Iyeyas, presents a continuous narrative of tranquillity and peace when contrasted with the stormy times which preceded that era. The laws which Iyeyas made, and the steps which he took, seem to have brought about the end which he had in view; namely, establishing his own family as _de facto_ rulers of the empire, and placing them upon a seat which should be too strong for any rival to overthrow. The peace which was so happily granted to the empire was so perfect and of such duration that in the year 1806 a great national festival was held, when the nobles and people congratulated the Emperor upon what was an unprecedented fact in the history of Japan, and indeed it may be said of any nation, an unbroken peace of nearly two hundred years. The only subject of discord left behind him by Iyeyas at his death was the question of the treatment of the foreigner in his twofold capacity of trader and missionary. The foreigner, as a trader, Iyeyas wished to retain at his ports, in order that he himself might enjoy the benefits of trade, and keep himself acquainted with what was going on in the world around him. The foreigners, as proselytizing missionaries, bringing professions of peace and goodwill, but who seemed to be in reality preachers of sedition and organizers of rebellion, were not to be tolerated; and he came to the conclusion, that if any real peace was to be obtained for the country, it must be at the expense of the former. “Perish trade,” he said, “that my country may have the greater blessing of peace.” With the view of carrying out his plans, another edict was, in the year 1616, promulgated against the Roman Catholic religion, about which time the evidence of these fathers would lead to the belief that, “from Taikosama’s death, 1598, to the year 1614, the fathers of the Society baptized upward of 104,000; and what is more, in the first three years of the persecution, when the very pillars themselves began to shake, they converted 15,000 more. By this time the Jesuits had traversed the whole empire, and claimed converts, not only in Yedo, but in Oshiu (or Mootz) and Dewa to the extreme north. The province of Oshiu is separated from Dewa by a long chain of high mountains all covered with snow, and here it was that the poor exiled Christians lived, destitute of all human assistance. One of the Jesuits, moved with compassion at their misfortune, took a journey into that country, climbing up the hills over hideous precipices in deep snow. He visited privately the Christians that wrought in the mines,